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Matthew 23:7
Verse
Context
Sermons
Bill McLeod
John Nelson Darby
George FoxSummary
Commentary
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Jamieson-Fausset-Brown Bible Commentary
And greetings in the markets, and to be called of men, Rabbi, Rabbi--It is the spirit rather than the letter of this that must be pressed; though the violation of the letter, springing from spiritual pride, has done incalculable evil in the Church of Christ. The reiteration of the word "Rabbi" shows how it tickled the ear and fed the spiritual pride of those ecclesiastics.
John Gill Bible Commentary
And greetings in the markets,.... They used to stroll about the markets, being public places, where there was a great concourse of people, on purpose to be taken notice of before multitudes, with singular marks of respect; as stretching out the hand, uncovering the head, and bowing the knee: and to be called of men Rabbi, Rabbi; because of their great authority, and largeness of their knowledge: the repetition of the word Rabbi, is not made in the Vulgate Latin, nor in the Syriac, Arabic, Persic, and Ethiopic versions, nor in Munster's Hebrew Gospel, but is in all the Greek copies, and very justly; since it was usual in the salutations of them, to double the word. It is reported (f) of R. Eleazar ben Simeon, of Migdal Gedur, that having reproached a deformed man he met in the road; when he came to the city where the man lived, "the citizens came out to meet him, and said to him, peace be upon thee, , "Rabbi, Rabbi, Master, Master"; he (Eleazar) said to them, who do you call "Rabbi, Rabbi?" They replied to him, he who followed thee: he said unto them, if this be a Rabbi, let there not be many such in Israel.'' The Jews pretend, that king Jehoshaphat used to salute the doctors with these titles; though they forget that they were not in use in his time, as will be hereafter observed: they say (g), "whenever he saw a disciple of the wise men, he rose from his throne, and embraced and kissed him, and called him, , "Father, Father, Rabbi, Rabbi, Master, Master".'' Where you have the three different words used by our Lord in this and the following verses, by which these men loved to be called, and he inveighed against; nay, they not only suggest, that kings gave them these honourable titles, and they expected them from them, but even they liked to be called kings themselves. It is said (h) of R. Hona arid R. Chasda, that as they were sitting together, one passed by them, "and said to them, "peace be to you kings", "peace be to you kings": they said to him, from whence does it appear to thee, that the Rabbins are called kings? He replied to them, from what is written, "by me kings reign", &c. They said to him, from whence hast thou it, that we are to double or repeat peace, or salutation to kings? He answered them, that R. Judah said, that Rab said from hence, Ch1 12:18. "Then the spirit came upon Amasai", &c.'' This title began but to be in use in the time of our Lord, or a very little while before: none of the prophets had it, nor Ezra the Scribe, nor the men of the great synagogue, nor Simeon the Just, the last of them; nor Antigonus, a man of Socho, a disciple of his: and it is observed by the Jews themselves (i), that "the five couple are never called by the name of Rabban, nor by the name of Rabbi, only by their own name.'' By whom are meant, Joseph ben Joezer, and Joseph ben Jochanan; Joshua ben Perachia, said to be the master of Jesus of Nazareth, and Nittai the Arbelite; Judah ben Tabai, and Simeon ben Shetach; Shemaiah and Abtalion; Hillell and Shammai. The sons, or disciples of the two last, first took these titles. Rabban Simeon, the son of Hillell, thought by some to be the same Simeon that had Christ in his arms, is (k) said to be the first that was called by this name; and it is also observed by them (l), that Rabban was a name of greater honour than Rabbi, or Rab, and that Rabbi was more honourable than Rab; and to be called by a man's own name, was more honourable than any of them. The Karaite Jews make much the same complaint, and give much the same account of the pride and vanity of the Rabbinical doctors, as Christ here does; for so one of them says (m); "The Karaites do not use to act according to the custom of the wise men among the Rabbans, to make to themselves gods of silver, and guides of gold, with this view, , "to be called Rab"; and also to gather wealth and food to fulness, &c.'' (f) T. Bab. Taanith, fol. 20. 2. (g) T. Bab. Maccot, fol. 24. 1. & Cetubot, fol. 103. 2. (h) T. Bab. Gittin, fol. 62. 1. (i) Ganz. Tzemach David, par. 1. fol. 21. 1. (k) Ganz. Tzemach David, par. 1. fol. 25. 1. (l) lb. (m) Eliahu Adderet, c. 6. apud Trigland. de. Sect. Kar. c. 10. p. 164.
Tyndale Open Study Notes
23:7 Rabbi was a title of authority and respect.
Matthew 23:7
Woes to Scribes and Pharisees
6They love the places of honor at banquets, the chief seats in the synagogues, 7the greetings in the marketplaces, and the title of ‘Rabbi’ by which they are addressed.
- Scripture
- Sermons
- Commentary
Christ Is All - in Scripture
By Bill McLeod1.6K46:28Fulness Of ChristPSA 2:10PSA 40:7PSA 41:9MAT 1:21MAT 28:19MRK 14:62COL 3:11TIT 3:7PHM 1:1In this sermon, the speaker begins by referencing Mark 16 and Luke 1 from the Bible. He highlights how Jesus reproached his disciples for their lack of belief in his resurrection and then commanded them to preach the gospel to the world. The speaker also mentions that some versions of the Bible omit miracles and end with Jesus' death on the cross, portraying him as a good man and advocate of peace. However, the speaker emphasizes that the Bible is truly all about Jesus and explores the significance of his ministry and his role as the Son of God.
Compared View of the First Three Gospels, Etc.
By John Nelson Darby0The GospelsChrist's MinistryMAT 1:1MAT 4:17MAT 5:1MAT 9:35MAT 11:28MAT 28:19MRK 1:14LUK 3:23LUK 4:18John Nelson Darby discusses the distinct characteristics and purposes of the first three Gospels, emphasizing that Mark presents a chronological account of Christ's service, while Matthew focuses on the presentation of Jesus as the Messiah and the implications of His rejection. He notes that Luke, while generally following Mark's order, includes moral teachings that are unique to his Gospel. Darby highlights the importance of understanding the genealogies and the context of Christ's ministry, particularly in relation to Israel's expectations and the establishment of the church. He concludes that the Gospels collectively reveal the nature of Christ's mission and the unfolding of God's plan for humanity.
Epistle 261
By George Fox0JER 10:3MAT 23:7JHN 5:44JHN 12:43ACT 10:341CO 15:33EPH 4:15PHP 2:10REV 13:4REV 22:8George Fox preaches against the customs and titles of the world, emphasizing that true manners come from avoiding evil words and following God's law, rather than outward gestures of respect. He highlights the importance of not seeking honor from one another, as it indicates unbelief and a love for worldly praise, contrasting this with the humility and reverence shown by prophets and apostles towards God. Fox stresses the need for Christians to have Christ as their spiritual head and master, serving and worshiping Him above all else, in contrast to those who worship worldly powers and seek vain glory.
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Jamieson-Fausset-Brown Bible Commentary
And greetings in the markets, and to be called of men, Rabbi, Rabbi--It is the spirit rather than the letter of this that must be pressed; though the violation of the letter, springing from spiritual pride, has done incalculable evil in the Church of Christ. The reiteration of the word "Rabbi" shows how it tickled the ear and fed the spiritual pride of those ecclesiastics.
John Gill Bible Commentary
And greetings in the markets,.... They used to stroll about the markets, being public places, where there was a great concourse of people, on purpose to be taken notice of before multitudes, with singular marks of respect; as stretching out the hand, uncovering the head, and bowing the knee: and to be called of men Rabbi, Rabbi; because of their great authority, and largeness of their knowledge: the repetition of the word Rabbi, is not made in the Vulgate Latin, nor in the Syriac, Arabic, Persic, and Ethiopic versions, nor in Munster's Hebrew Gospel, but is in all the Greek copies, and very justly; since it was usual in the salutations of them, to double the word. It is reported (f) of R. Eleazar ben Simeon, of Migdal Gedur, that having reproached a deformed man he met in the road; when he came to the city where the man lived, "the citizens came out to meet him, and said to him, peace be upon thee, , "Rabbi, Rabbi, Master, Master"; he (Eleazar) said to them, who do you call "Rabbi, Rabbi?" They replied to him, he who followed thee: he said unto them, if this be a Rabbi, let there not be many such in Israel.'' The Jews pretend, that king Jehoshaphat used to salute the doctors with these titles; though they forget that they were not in use in his time, as will be hereafter observed: they say (g), "whenever he saw a disciple of the wise men, he rose from his throne, and embraced and kissed him, and called him, , "Father, Father, Rabbi, Rabbi, Master, Master".'' Where you have the three different words used by our Lord in this and the following verses, by which these men loved to be called, and he inveighed against; nay, they not only suggest, that kings gave them these honourable titles, and they expected them from them, but even they liked to be called kings themselves. It is said (h) of R. Hona arid R. Chasda, that as they were sitting together, one passed by them, "and said to them, "peace be to you kings", "peace be to you kings": they said to him, from whence does it appear to thee, that the Rabbins are called kings? He replied to them, from what is written, "by me kings reign", &c. They said to him, from whence hast thou it, that we are to double or repeat peace, or salutation to kings? He answered them, that R. Judah said, that Rab said from hence, Ch1 12:18. "Then the spirit came upon Amasai", &c.'' This title began but to be in use in the time of our Lord, or a very little while before: none of the prophets had it, nor Ezra the Scribe, nor the men of the great synagogue, nor Simeon the Just, the last of them; nor Antigonus, a man of Socho, a disciple of his: and it is observed by the Jews themselves (i), that "the five couple are never called by the name of Rabban, nor by the name of Rabbi, only by their own name.'' By whom are meant, Joseph ben Joezer, and Joseph ben Jochanan; Joshua ben Perachia, said to be the master of Jesus of Nazareth, and Nittai the Arbelite; Judah ben Tabai, and Simeon ben Shetach; Shemaiah and Abtalion; Hillell and Shammai. The sons, or disciples of the two last, first took these titles. Rabban Simeon, the son of Hillell, thought by some to be the same Simeon that had Christ in his arms, is (k) said to be the first that was called by this name; and it is also observed by them (l), that Rabban was a name of greater honour than Rabbi, or Rab, and that Rabbi was more honourable than Rab; and to be called by a man's own name, was more honourable than any of them. The Karaite Jews make much the same complaint, and give much the same account of the pride and vanity of the Rabbinical doctors, as Christ here does; for so one of them says (m); "The Karaites do not use to act according to the custom of the wise men among the Rabbans, to make to themselves gods of silver, and guides of gold, with this view, , "to be called Rab"; and also to gather wealth and food to fulness, &c.'' (f) T. Bab. Taanith, fol. 20. 2. (g) T. Bab. Maccot, fol. 24. 1. & Cetubot, fol. 103. 2. (h) T. Bab. Gittin, fol. 62. 1. (i) Ganz. Tzemach David, par. 1. fol. 21. 1. (k) Ganz. Tzemach David, par. 1. fol. 25. 1. (l) lb. (m) Eliahu Adderet, c. 6. apud Trigland. de. Sect. Kar. c. 10. p. 164.
Tyndale Open Study Notes
23:7 Rabbi was a title of authority and respect.